THEOLOGICAL REVIEW.

DECEMBER, 1824.

The Evidence of Christianity derived from its Nature and Reception. By J. B. SUMNER, M.A. Prebendary of Durham; Vicar of Mapledurham, Oxon; and late Fellow of Eton College. 8vo. 429pp. 10s. 6d. Hatchard. 1824.

We cannot but regard it as a propitious omen, that at first setting forward on our theological course, we are enabled to select from the sacred literature of the current year, a work illustrative of the principia with which all religious inquiries should commence, and in every respect deserving of the best attention of our readers. A Treatise on "the Evidence of Christianity," coming from the same pen which produced, about seven years ago, Considerations on " Apostolical Preaching," cannot fail to be read with that serious desire to profit by the perusal, which is rarely felt, if confidence be not placed in the character and talents of the author. Mr. Sumner will not be found, so far as we can judge, to have diminished his reputation by his present volume: that others may form a judgment for themselves, we shall endeavour to give such an outline of the work as may induce those who have time and inclination for an edifying study, to consult the original; and may, in some measure, supply its place to those who are obliged to read and think by deputy.

The Evidences of Revealed Religion have been considered and reconsidered, in every point of view, it might be supposed, in which it was possible to arrange them; they have been treated systematically and popularly, by foreign and by English writers of all degrees of merit, who have been drawn forth to exercise their powers of advocacy by the immense importance of the points at issue between the Christian and the Deist: so that little more in the way of either corroboration or elucidation can now be expected from the most learned or skilful casuist. To mention only such works as Butler's " Analogy," Chandler's "Defence," and "Vindication of Christianity," Huettii " DeB

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monstratio Evangelica," Gastrell's two Works on Revelation, and on Deism, Grotius "De Veritate Religionis Christianæ," Leland's "Necessity of Revelation," and his "View of Deistical Writers," Paley's "Evidences," Stackhouse's "Defence," Jeremy Taylor's "Demonstration," Warburton's Sermons on "The Principles of Natural and Revealed Religion;" to which might be added a long catalogue with scarcely inferior claim to notice :-to mention only these names and titles, is to shew that no small portion of human intellect has been devoted to the determination of the question, whether the divine origin of Christianity be established on sufficient evidence.

We do not expect, therefore, to discover in any modern publication, that new lights have been elicited from the mass of argument and fact, on which, as on a firm foundation stone, our faith in the Gospel has been immoveably reposed: still as irreligion and infidelity assume, in every age, new shapes, and hold out fresh allurements to entangle the unwary, it becomes a matter of necessity, that something should be done to meet the varying evil; and we must rejoice whenever a pious, observant, and judicious person undertakes to remodel our weapons of defence, and adapt them to the conflict of the day.

Mr. Sumner does not profess to suppose that the field he has chosen for the trial of his strength, has been left unoccupied by the numberless treatises which have appeared at different times on the same subject; but he thinks, and we perfectly agree with him, that " an attack on unbelief, or a confirmation of faith can never be superfluous." There is not much, perhaps, in the substance of his arguments which may not be traced to the wellknown work of Grotius,-to the second book especially, which is intended to demonstrate the truth and certainty of the Christian religion," Religionem ipsam Christianam verissimam esse atque certissimam." But there is not the smallest doubt, that many individuals will open Mr. Sumner's volume, who are not conversant with the language used by the Dutch divine, and would not look into a mere translation; that many would be deterred by the laconic air of Grotius, who may be led on by the easy fluency of a simple familiar style to take an interest in the important question which is discussed.

The sincere Christian, the firm believer in the heavenly origin of his religion-he who is daily and hourly sensible that he owes his present support and guidance, his peace of mind, his spiritual consolation, and his hopes of future happiness to a revelation from above-such an one can hardly conceive that it is necessary to labour the proof of that, which to him appears indisputable; to produce evidence of that, which in his mind

admits not of a doubt; or to attempt to establish that, which he regards as already built upon the rock of ages. If all were so impressed with a conviction of "the truth as it is in Jesus," there would, indeed, be no necessity for repeating arguments which have never been refuted or for restating facts which have never been denied.

But, alas! there is too large a class of persons, some of rank and influence in society, who would gladly overlook the proofs that Christianity is of divine authority, because the obligations it enforces are at variance with their desires; and would willingly believe it a fiction of schoolmen, the issue of syllogistic subtleties, rather than admit that the sanctions it announces ought to controul their passions, and humble their pride of intellect. When, therefore, the religion of the country is shewn, by representations that are easily intelligible, as well as by complex reasoning and erudite deductions, to be something more than a piece of state policy, or a mere code of morals ;—when, moreover, this is done by a temperate and experienced writer, it can hardly happen, but that some good effects shall be produced, even among professing Christians:-such, we are persuaded, will be the case, if the work which we now proceed to analyze, be fairly read and duly appreciated.

"The idea which" Mr. Sumner's "pages are designed to il lustrate, is briefly this: that a Religion like the Christian could never have existed unless it had been introduced by Divine authority. It could not have been invented: it would not have been received." The persons for whose benefit the investiga tion is principally intended, are those who, with a sincere respect for Christianity in the abstract, are yet kept in an unprofitable state of hesitation, by "vague notions of uncertainty in its evidence, and of difficulties in its doctrines." The argu ment is, therefore, put in such a shape as that every Christian may know why he believes, and that those who refuse or delay their assent may know why they do not believe.

After a few preliminary observations on presumptive evidence, Mr. S. lays down in his first chapter, "on the Origin of Christianity," two positions on which he proposes to ground his argument: 1st. That the Christian Religion was established at the time asserted in the New Testament; as proved by the testimony of contemporary Heathen writers, and by authenticated letters addressed to different Christian Churches within a short period after the reputed death of Christ. 2ndly. That the existence of Christ was a real fact: the difficulties of maintaining the contrary being so insuperable that infidels themselves have admitted it. This, then, is the foundation on which Mr. Sum

ner proceeds to work. He treats the life, ministry, and public execution of Jesus, as historical facts: and argues, that if the divine origin of his revelation be denied, it is necessary to suppose, that upon the disappointment occasioned to his followers by his death, they conspired to introduce a new religion, and ascribed to him, as its author and head, such adventures, endowments and doctrines, as best suited their purpose. The improbabilities and impossibilities which the fabrication of such a religion as Christianity would involve, are considered in the following chapters.

Chapter II. points out the "Opposition of Christianity to the Opinions prevailing amongst the Jews;" not only to those which distinguish particular sects, such as the Pharisees, Sadducees, and Essenes, among whom were included the possessors of all the wealth, learning, power, and influence of the country,-but to the more popular opinions disseminated and embraced through the nation at large. It is shewn that this opposition consisted in disclaiming the temporal power of the Messiah,-in abrogating the Mosaic ritual,-in raising the Gentiles to an equality with the Jews,-in foretelling the destruction of Jerusalem and the Temple: and, after noticing the impolicy of such opposition to received opinions in the propagation of a new religion, this branch of the subject is concluded in these words: "From the moment when we admit the authors of the Christian religion to be what they pretend to be, the instruments of God, all that has hitherto been pointed out as so improbable, is reasonably accounted for, and exactly accords with our natural expectations."

From the " Originality of the Christian Doctrines," it is proved, in Chapter III., that Christianity could not have grown out of Judaism, nor have been framed out of any existing system of belief among the Gentiles. The basis of the Christian revelation, the alienation of mankind from God by guilt, was wholly new to the world. The redemption effected by Jesus Christ was a doctrine at variance with the opinions and prejudices equally of Jew and Gentile ;-neither was sensible of any need of redemption. The Gentiles regarded sacrifice as a purchase, but had no idea of vicarious sufferings: the Jews, though taught to offer sacrifice as an expiation for sin, rested in the type as sufficient, and, through misinterpretation of Scripture, disregarded the antitype. The death of Jesus, by crucifixion, was a stumbling-block to the Jews, as it was to the Greeks foolishness-to the one, in the manner; to the other, in the fact.

"The main doctrines of Christianity-the condemnation of man as corrupt in the sight of God, and the atonement made upon the cross by Jesus as a Mediator between the offenders and their Judge,-are doctrines which we cannot, on any rational or probable grounds attribute to imposture. Taking them as maintained by the Apostles, with all their attending circumstances of the resurrection of the dead, the future judgment, the final punishment of the wicked, and the eternal happiness of the redeemed; we cannot trace their origin to any known or accessible source in the belief of those times and countries. Neither can we

account for their reception. There was nothing in the doctrines themselves to allure or conciliate: and the minds, both of Jews and Gentiles, were utterly unprepared to embrace a religion which had nothing in common with their former opinions, and directly opposed some of their strongest prejudices." P. 102.

Chapter IV. In this chapter are considered "the Connection of Christianity with the Jewish History and Scriptures," and the possibility of the Apostles having adopted facts and doctrines found in these writings; such as the offering up of Isaac, the institution of the Passover, the notion of vicarious sacrifices, and others which bear allusion to the death of Christ; to the purpose of explaining an event so apparently destructive of their hopes as his crucifixion; and of supporting the idea of atonement suggested by them with the same view. The difficulty and improbability of such conduct are pointed out, and such minutiæ of agreement between the asserted types and things typified are detailed, as it was utterly out of the power of the actors in the scene to anticipate or controul. In like manner the prophecies acknowledged to relate to Messiah are shewn to have been so precisely fulfilled, yet by means so wholly beyond the reach of the Apostles-as, for instance, the census which brought the mother of Jesus to Bethlehem, the preparatory ministry of the Baptist, and many minute circumstances attending the death of Christ-that to ascribe to chance coincidences such as these, would imply more credulity than the reception of the Gospel itself. Moreover, had the coincidences been the effect of artifice the Apostles would not have left it for after ages to draw out the completion of prophecy in the events of the Gospel. The providence of God who bringeth good out of evil, must surely permit the blindness of infidelity, as he did the incredulity of St. Thomas, for the brighter display of the truth; or it would seem impossible for any one informed as to facts, to resist the force of this branch of evidence; the more powerful, the more closely it is examined.

From the peculiarities in "the Phraseology of the Christian Scriptures," is deduced, in Chapter V. an argument for the